Derrida's strategy involved a phase of thinking in a dual way about everything, to the point that

Christopher Wise in his book Derrida, Africa, and the Middle East ( 2009 ) places Derrida's work in the historical context of his North African origins, an argument first briefly made by Robert J. C. Young in White Mythologies: Writing History and the West ( 1990 ) and extended in his Postcolonialism: An Historical Introduction ( 2001 ) where Young surveys the writings of numerous theorists and situates the whole framework of Derrida's thinking in relation to the impact of growing up in the colonial conditions of French Algeria.

" As mentioned above in section on Derrida's deconstruction of Husserl Derrida actually argues for the contamination of pure origins by the structures of language and temporality and Manfred Frank has even referred to Derrida's work as " Neostructuralism " and this seems to capture Derrida's novel concern for how texts are structured.

The popularity of the term deconstruction combined with the technical difficulty of Derrida's primary material on deconstruction and his reluctance to elaborate his understanding of the term has meant that many secondary sources have attempted to give a more straightforward explanation than Derrida himself ever attempted.

His disciples form the second generation, with rhetoricians such as Françoise Waquet and Delphine Denis, both of the Sorbonne, or Philippe-Joseph Salazar (: fr: Philippe-Joseph Salazar on the French Wikipedia ), until recently at Derrida's College international de philosophie, laureate of the Harry Oppenheimer prize and whose recent book on Hyperpolitique has attracted the French media's attention on a " re-appropriation of the means of production of persuasion ".

In Jacques Derrida's response, " Sokal and Bricmont Aren't Serious ," first published in Le Monde, Derrida writes that the Sokal hoax is rather " sad ," not only because Alan Sokal's name is now linked primarily to a hoax, not to science, but also because the chance to reflect seriously on these issues has been ruined for a broad public forum that deserves better.

Because of Derrida's vehement attempts to " rescue " Heidegger from his existentialist interpreters ( and also from Heidegger's " orthodox " followers ), Derrida has at times been represented as a " French Heidegger ", to the extent that he, his colleagues, and his former students are made to go proxy for Heidegger's worst ( political ) mistakes, despite ample evidence that the reception of Heidegger's work by later practitioners of deconstruction is anything but doctrinaire.

Derrida's subsequent distance from the Tel Quel group, after 1971, has been attributed to his reservations about their embrace of Maoism and the Chinese Cultural Revolution.

Richard Wolin has argued since 1991 that Derrida's work, as well as that of Derrida's major inspirations ( e. g., Bataille, Blanchot, Levinas, Heidegger, Nietzsche ), leads to a corrosive nihilism.

The Beast and the Sovereign, Volume I, which presents Derrida's seminar from 2001 to 2002, has appeared in English translation ; further volumes currently projected for the series include The Beast and the Sovereign, Volume II ( 2002 – 2003 ), Death Penalty, Volume I ( 1999 – 2000 ), Death Penalty, Volume II ( 2000 – 2001 ), Perjury and Pardon, Volume I ( 1997 – 1998 ), and Perjury and Pardon, Volume II ( 1998 – 1999 ).

In Jacques Derrida's response, " Sokal and Bricmont Aren't Serious ," first published in Le Monde, Derrida writes that the Sokal hoax is rather " sad ," not only because Alan Sokal's name is now linked primarily to a hoax, not to science, but also because the chance to reflect seriously on this issue has been ruined for a broad public forum that deserves better.

" Others see Derrida's ( 1982 ) representationalism as consistent with the notion of a mind that has perceptually changing content without a definitive present instant.

In Jacques Derrida's response, " Sokal and Bricmont Aren't Serious ," first published in Le Monde, Derrida writes that the Sokal hoax is rather " sad ," not only because Alan Sokal's name is now linked primarily to a hoax, not science, but also because the chance to reflect seriously on this issue has been ruined for a broad public forum that deserves better.

Azuma has published seven books, including in 1998, which focuses on Jacques Derrida's oscillation between literature and philosophy.

He has translated many of Derrida's works into English.

He has translated a number of works by Derrida and others, and is General Editor ( with Peggy Kamuf ) of the English translations of Derrida's posthumously published seminars.

He has at times tried to engage members of the British press hostile to Derrida's work and has also attempted to explicate the relationship between deconstruction and analytic philosophy, which has generally had difficulties receiving work by Derrida and others.

Jacques Derrida's entire oeuvre has been hugely influential for so-called continental philosophy and the understanding of the role of literature in modernity.

* Richard Rorty was a prominent interpreter of Derrida's philosophy.

In his 1989 Contingency, Irony, and Solidarity, Richard Rorty argues that Derrida ( especially in his book, The Post Card: From Socrates to Freud and Beyond ) purposefully uses words that cannot be defined ( e. g. Différance ), and uses previously definable words in contexts diverse enough to make understanding impossible, so that the reader will never be able to contextualize Derrida's literary self.

Derrida's method consisted in demonstrating the forms and varieties of this originary complexity, and their multiple consequences in many fields.

In the October 2002, at the theatrical opening of the film Derrida, he said that, in many ways, he felt more and more close to Guy Debord's work, and that this closeness appears in Derrida's texts.

Emir Rodríguez Monegal alleged that many of Derrida's ideas were recycled from the work of Borges ( from essays and tales such as " La fruición literaria " ( 1928 ), " Elementos de preceptiva " ( 1933 ), " Pierre Menard " ( 1939 ), " Tlön " ( 1940 ), " Kafka y sus precursores " ( 1951 )), opening his article with:

The book describes many of the events that followed the film's release, including Derrida's unexpected celebrity status on the streets of New York City.

The precise chronology of Derrida's work is difficult to establish, as many of his books are not monographs but collections of essays that had been printed previously.

For more on Derrida's theory of meaning see the page on différance.

In Derrida's view, deconstruction is a tradition inherited via Heidegger ( the French term " déconstruction " is a term coined to translate Heidegger's use of the words " Destruktion "— literally " destruction "— and " Abbau "— more literally " de-building ").

Derrida's work centered on challenging unquestioned assumptions of the Western philosophical tradition and also more broadly to Western culture as a whole.

In the 1980s, during the American culture wars, conservatives started a dispute over Derrida's influence and legacy upon American intellectuals, and claimed that he influenced American literary critics and theorists more than academic philosophers.

To take an even more extreme example, Jacques Derrida's essay Ulysses Gramophone, which J. Hillis Miller describes as a " hyperbolic, extravagant ... explosion " of the technique of close reading, devotes more than eighty pages to an interpretation of the word " yes " in James Joyce's modernist novel Ulysses.

" Although the University eventually passed the motion, the episode did more to draw attention to the continuing antipathy between the analytic ( of which Cambridge's faculty is a leading exponent ) and the post-Hegelian continental philosophical traditions ( with which Derrida's work is more closely associated ).

Derrida's neographism ( rather than neologism, because " neologism " would propose a logos, a metaphysical category, and more simply, because when uttered in French, " différance " is indistinguishable from " difference "- it is thus a graphical modification solely, having nothing to do with a spoken " logos ") is, of course, not just an attempt at linguistics or to discuss written texts and how they are read.

Derrida's contemporary readings of Emmanuel Levinas, Walter Benjamin, Carl Schmitt, Jan Patočka, on themes such as law, justice, responsibility, and friendship, had a significant impact on fields beyond philosophy.

The Yale School is a colloquial name for an influential group of literary critics, theorists, and philosophers of literature that were influenced by Jacques Derrida's philosophy of deconstruction.

The story was used by the French psychoanalyst Jacques Lacan and the philosopher Jacques Derrida to present opposing interpretations: Lacan's structuralist, Derrida's mystical, depending on deconstructive chance.

Nevertheless, perhaps Derrida's most famous mark was, from the start, differance, created to deconstruct the opposition between speech and writing and open the way to the rest of his approach:

Forums where these debates took place include the proceedings of the first conference dedicated to Derrida's work, published as " Les Fins de l ' homme à partir du travail de Jacques Derrida: colloque de Cerisy, 23 juillet-2 août 1980 ", Derrida's " Feu la cendre / cio ' che resta del fuoco ", and the studies on Paul Celan by Lacoue-Labarthe and Derrida which shortly preceded the detailed studies of Heidegger's politics published in and after 1987.

Deconstruction is a form of semiotic analysis, derived mainly from French philosopher Jacques Derrida's 1967 work Of Grammatology.

Thus, to talk of a method in relation to deconstruction, especially regarding its ethico-political implications, would appear to go directly against the current of Derrida's philosophical adventure.

In Derrida's own words the structural problematic is that " beneath the serene use of these concepts and structure is to be found a debate that ... makes new reductions and explications indefinitely necessary.

Secondary definitions are therefore an interpretation of deconstruction by the person offering them rather than a direct summary of Derrida's actual position.

* Paul Ricoeur was another prominent supporter and interpreter of Derrida's philosophy.

These secondary works ( e. g. Deconstruction for Beginners and Deconstructions: A User's Guide ) have attempted to explain deconstruction while being academically criticized as too far removed from the original texts and Derrida's actual position.

Simon Critchley argues in his 1992 book The Ethics of Deconstruction that Derrida's deconstruction is an intrinsically ethical practice.

David Couzens Hoy states that Emmanuel Levinas's writings on the face of the Other and Derrida's meditations on the relevance of death to ethics are signs of the " ethical turn " in Continental philosophy that occurred in the 1980s and 1990s.

Includes Derrida's translation of Appendix III of Husserl's 1936 The Crisis of European Sciences and Transcendental Phenomenology.

Derrida's concept of archewriting does not obey the distinction between writing and speaking.

Jacques Derrida's theories on " Deconstruction " influenced the creation of Deconstructivism, a postmodern architectural movement characterized by fragmentation, distortion and dislocation of elements such as structure and envelope.

Derrida's deconstructions attempt to give opposing interpretations of the same text by rhetoric arguments, similar to how lawyers in a court case may argue from the same text, the same set of laws that is, to reach opposite conclusions.

For instance a US weekly magazine used two images of Derrida, a photo and a caricature, to illustrate a " dossier " on the Sokal article in which Derrida's name didn't appear once.